إِذ قالَ رَبُّكَ لِلمَلائِكَةِ إِنّي خالِقٌ بَشَرًا مِن طينٍ
When your Lord said to the angels: ‘Indeed I am about to create a human being out of clay.
EXEGESIS
Idh (when) here means ‘mention when’, since it is addressed to the Prophet and referring to events far preceding him, namely the events that led to the contention of the angels mentioned earlier.
Bashar (human being) comes from basharah, meaning skin that shows. A human being is called bashar because his skin is not hidden by hair or fur.
EXPOSITION
We are told here the reason for the contention of the supernal elite mentioned two verses ago when God declared to them, Indeed I am about to create a human being. It seems that the qualities of bashar were known to the angels as it led to contention amongst themselves as to why their Lord would choose to create such a thing and place it as His vicegerent (see also verse 26). The angels apparently knew that bashar was capable of disobeying God and causing havoc and shedding blood; perhaps some precursors of man already roamed the earth and the angels were aware of them and their nature. For more on this topic see the commentary on verse 2:30.
We then read that God created man out of clay. Saying that man can be created from clay suggests that he could have been created from something else, like saying ‘I am going to make a wooden chair’, suggests that the chair could have been made from another material or by other means, but it should not be understood in this way. Rather what is being described to us is the process of creation. In 3:59 we are told that Prophet Adam (a) was created from dust (turāb), in 37:11 from viscous clay, and in 15:28 from dry clay from an aging mud. These statements should not be considered contradictory, but rather as describing different stages of man’s creation, in varying degrees of detail.
It is interesting to note that here the address is to the angels and not the supernal elite (who were only a small group of the angels), suggesting a wider scope, which would explain why Iblīs was also included in the address.
INSIGHTS FROM HADITH
- It has been reported from Imam Ali (a) that he said in one of his sermons: ‘Praise be to Allah who has donned the garb of might and dominance and has chosen them for Himself instead of for His creation. He has made them inaccessible and unlawful for others. He has selected them for His glory, and has cursed those of His servants that contest Him concerning them. Then He tested His high-ranked angels with regards to this, in order to distinguish those who are modest from those who are haughty. Thereafter He – glory be to Him – said, whilst He is aware of whatever is hidden in the hearts and whatever is veiled by the unseen: Indeed I am about to create a human being out of clay. So when I have proportioned him and breathed into him of My spirit, then fall down in prostration before him.’ Thereat the angels prostrated, all of them together, but not Iblīs [verses 71-74].’
Note: This hadith ascribes free will to the angels. For more on this see the commentary on verse 74.
REVIEW OF TAFSĪR LITERATURE
Some scholars have explained that God spoke with the angels, Iblīs, and Prophet Adam (a) through an intermediary angel. Tabatabai relates this argument, but dismisses it by saying it is not apparent in the context of the verses.
INSIGHTS FROM OTHER TRADITIONS
- Remember that you moulded me like clay. Will you now turn me to dust again?
- Then the Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
[1] Mizan, 17/224; Alusi, 12/214.
[2] Tibyan, 8/580.
[3] Raghib, p. 124; Alusi, 12/214.
[4] Razi, 26/409.
[5] Mizan, 17/225; Tantawi, 12/180.
[6] Alusi, 12/214.
[7] Nahj, sermon 192.
[8] Alusi, 12/212-213; Mizan, 17/224-225.
[9] Job 10:9.
[10] Genesis 2:7.